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How was this morning program? Very good. Nagyon jó. I would like to give you a cordless microphone. If you can, not too long a story—maximum half a minute, one minute—about this Brahmavidyā Kriyā. Is there anyone who wants to tell? Easy, complicated, some experience. Very clear, confused. Any feedback? It means you didn’t practice. So what to do? When I am talking into the empty sky, well, then we stop here, finished. That’s all. Let’s have satsaṅg bhajans only. Again. Mic near. We are very sorry. I am a true beginner in this matter, in this Kriyā matter. Thank you for your teaching, my Lord. In these days, it has been difficult, but I really hope that we will be successful through your grace. Anybody more? I think you were not here yesterday. Last night I was practicing, I have done it as you have instructed, and later on I felt it on my bindu cakra and the circulation at the top of my head. Thank you. I had only two people in the lecture. Others were not here. So, perhaps, Swāmījī, if I may, I would like to also share my experiences. According to my experience, the technique itself is very simple. I have got difficulties with the directions when I have to guide downwards and when I have to guide upwards. And previously, I had problems with concentration and with my wandering thoughts, but today I could go deeper into the technique. I feel a positive effect. Yes, come here, take them. Praṇām Swāmījī, for me this Brahmavidyā Kriyā is a very strong technique, a very strong Kriyā. I feel, when I am practicing it, I feel very hot. And first, on the first day when I practiced it, I made it the first times with wrong inhalation and exhalation, and when I put it in the right direction, I felt it giving me a lifting-up energy, so to say. And it makes me very clear, and my energy very much keeps in balance. And I feel it very strong in my Ājñā Cakra. For me, it’s very strong. Thank you very much. Thank you, Swāmījī, for giving us this Kriyā. My experience is like this: I’m not hungry at all after this Kriyā, so full of Prāṇa. The second experience was yesterday. It was very strong when I did it with you here. No, when we did with Swāmī Gajānanjī. And after finishing, my heart was beating very much because I moved too quickly out of the Kriyā. Because that was Gajānanjī, not me. That’s different between teachers. But today I feel like I’m influenced by the other effect of the Anāhata Cakra, like beautiful feelings. First, my dreams were extraordinary. At the beginning of the Kriyā, I was a bit confused because I had the feeling that there is another circle at the bottom of this circle that is going in the other direction, and that confused me. I was a bit confused because I had a feeling that there is another circle at the bottom of this circle that’s going in another direction, and when I concentrated on this big circle, it was good. That’s correct, because there are two circles which are still not there. So some energy channel opened for you downwards, that is towards the apāna, and what we are doing is the prāṇa. But after 15 minutes, I realized that I didn’t even move at all in this situation. So I was able to get into this stream so much. Praṇām Swāmījī, my experience this afternoon was that the circle started to go around by itself spontaneously, and I could hardly breathe, and I had to slow the process down so that I could catch my breath. You should follow the traffic rules. Don’t drive too quickly, otherwise you come out of the breath. We will need someone who can come here to the techniques, one who can regulate some sound so that he can regulate the camera. If someone is here, please come, if you know. Thank you. Praṇām Swāmījī, thank you, and I’ve had extremely positive experiences with this Kriyā. I felt the circulation as you told, according to the technique. Later on, it penetrated my whole body, but according to my experience, it is better to do this technique when one is well slept and not tired, because when I am tired, I just fall off and fall out of the... Prāṇāb Swāmījī. I’ve got difficulties in estimating the time when my eyes are closed and when... I am practicing. Is there some help for that? Yes, do the mantra, mālā. You know how long it takes time when you practice with the normal breath? In one minute, normal breath is approximately 15 breaths. That elixir, samaśakti methodology, at Patañjali’s aṣṭāṅga, it is in service, a level good, and so with. Each clear technique you repeat one beat consciously, and then check the time, how many mālā it is. Then this mālā will help you. That’s why the mālā is supporting all our meditation techniques: mantra meditation, kriyās, etc. I have different experiences with this technique. On the first day, I was concentrating on the—I am a technical person, so the technical details are very important for me. On the first day, it was a very strong lightning, and then it came even stronger, like a melting machine. As it was mentioned previously, I am quite tired, so I am practicing it in a different way. And as it was mentioned previously, I’m quite tired, so I am practicing it in a more tired state, and I’ve got different visions, for example, from different temples, and the colors I see are ivory, and I see ivory statues in different kinds of temples. And today I had a special experience. When we started practicing today, then Śrī Gaṇeśa jī appeared at the beginning, and thank you for the experience. I was practicing yesterday evening according to your wish or instructions, and before sleep. I put everything on the side, and I practiced this, and after this, I went to sleep. And the interesting thing was that you told that we can have a good dream. And since my operation, two and a half, three years back, I didn’t have any dreams. And today I had, so it was a really good experience. So it means this Kriyā affects and influences in a positive way and brings all the waves, the prāṇas in the whole body, and especially the brain centers where the memory is stored, so the memory comes back. Thank you. But you didn’t tell what the dream was. Secret. Personal, not secret. Thank you. My experience was different from the beginning to this last one. In the beginning, I had a problem with the whole circle in front. It was a problem. I felt a very good connection with the front part, but when I tried to pass on the back, I had a little problem with that. But today, after... Preparation, after exercises we did with Swāmī Gajānandjī, when we practiced, I had a very, very nice experience: a full circle and light, great light. I felt an experience like a light body, a light body. And I very enjoyed it, and I would like to share my dream. My dream was at night. I practiced before sleeping as you said, and my dream was intense. In this dream, it was very, very beautiful because I felt I saw a big, big door opened very wide, and I passed through it, and it was a very, very nice feeling. Thank you for that. Praṇām Swāmījī, I would like to say two things. The first is that at the beginning I had problems with the circle; I felt it from the front, but not from the back. Today we practiced physically with Gajānanjī, and the technique went well. The second is that I dreamed last night, and then I dreamed that a huge door opened for me, and thank you very much. She has a problem with her muscles, and during this summer she would like to exercise, to do these exercises for two months. She would like to know how often she should do this to have the results. Twice a day, as given. As given, a time that will be in practice. It was only the first step. Good morning, Gurudev. I had some experiences, but I would like to share with you two of them. First was this chain going down. I felt when it was going down here in front of the body, it was not so good as the next time when it went down in the middle of the body, just maybe a few centimeters in front of the spinal column, and then down, and then through the spinal column up. And this chain was changing the color and the shape, and what was interesting last night was that the energy came through the nose here, then went down and up back, and out there. Not circling around and around, but here in down and up, then and out, here back. So I don’t know if it is right or wrong; some ventile was loose. In the Viśuddhi Cakra, there is some balance missing. It will come. I didn’t understand your explanation of this Kriyā, so I just want to say this. Thank you. We still have a long time. This Kriyā will be explained as long as I’m living, so take time, no worry. Brahm Swāmījī, actually I have to share with you that I feel envy, jealousy, because I wasn’t there when you were talking about the Kriyā, so I didn’t know what to practice. I am one of the karma yogīs, and unfortunately, we have no access to the technique. Yes, there are thousands, there are thousands who are still not here, but they will also have this opportunity. It is not individual. It has to be done with a group, because there is a prāṇa-śakti stronger. And as many you are, that strong it will be, because all the concentration is directed on one point. It will come. So don’t be jealous. I was also jealous today; I was not here. But I was thinking all the time. Yes, thank you. Well, I know many would like to say something, but now we continue. And the Brahmavidyā Kriyā, Brahmajñāna, which makes one a Brahmaniṣṭha śrotriya, that it comes, that Ātma Jñāna, it becomes easier and clear what is the Brahman. Then that will speak in you, like you explained to me or told your experiences, so there is a beautiful beginning. So I am very thankful, grateful, and pay my great adoration to Devapurījī, that he looks after us. So it will come. It’s a prāṇa, prāṇa vidyā. So the prāṇa, which is difficult to separate from ātmā, so prāṇa, ātmā, prāṇa and jīva, these are three. And we have to make a clear distinction between them. So all that happens is through prāṇa. Prāṇa is everywhere. And it has then different qualities according to the space and object. In the bullet, there is also immense prāṇa. And when this prāṇa goes somewhere, it’s damaging. So when one is angry, one has hate, and one is jealous, then each word is like a bullet, and even if one shoots with closed eyes, it will hit somewhere. And that will be damaged, either humans, animals, trees, windows, doors, or walls. So that’s a blind prāṇa. And that will affect back to that one, that this will kill that one. Because your words and your thoughts can kill many. It’s not only physical, but emotional, social, intellectual, etc., spiritual. And therefore, this prāṇa which comes from Maṇipūra, it should be filtered and purified in the Anāhata, the heart. From there, it had to be checked by Viśuddhi. Then, after that, it comes to Ājñā. Ājñā then filters more; it is a micro-filter. Then these words, that prāṇa becomes a healing prāṇa. So Brahmavidyā Kriyā, it is beautiful and long. Not only one technique, but there will be more. This is how Mahāprabhujī explains in a beautiful bhajan. This bhajan said, "Gurujī, merā amar jarī le āyā." My Gurudev brought me immortal herb, immortal herb which makes immortal, like a Sanjīvanī. But Sanjīvanī can make the dead alive again, but not liberation. Not the immortality. If the Sanjīvanī herb will be immortality, then that Lakṣmaṇa, brother of Rāma, would we still be living? Yes, in a different way, he is living. Hanumānjī is living, he didn’t test that. Rāma is living and many, all. But the Amarjarī that makes Amṛtaha, Amara, immortal. So it’s a beautiful bhajan, "Gurujī, mere amara jarī le āyā." My Gurudev brought the immortal herb. So, those who will understand Guru Vākya, those who will be under the shelter of the Guru’s Kṛpā, and those who will understand the Guru’s instructions and teachings, as long as you will have that devotion. That Amarjārī will be with you, and it will be blossoming. But as soon as bhakti or confidence is lost, that Amarjarī will dry up. When it’s dried up, you have lost it. So this Amarjarī, the immortal herb, Gurudev brought and gave us, and it will live further. That is a Sanātan, that’s living, ever living. Gurujī, merā amarjārī le āyā, dharam het avatār dhar Harī. He incarnates Hari, the Viṣṇu. The Gurudev is Viṣṇu. Gurudev is Hari. Hari, Gurudeva, Viṣṇu incarnalodik. Dharma hetu laya hai, he brought for the dharma. Dharma between disciple and the master, guru and śiṣya. Dharma between husband, wife, parents, children, Dharma of the nature and dharma of the spirituality. So dharma is not translated as a religion. Religion is one subject. It’s a method. Therefore, spirituality and religion, we can differentiate this. Religion makes you one-sided. Spirituality makes you universal. That connects you with Sanātana Dharma. Dharma hit avatār, Dharma hit avatār, dharmahari. Dharma means he brought it, he incarnated it. So he gave life to the dead one. So death means going back to the lower form of life. In the Bhagavad Gītā, Bhagavān Kṛṣṇa said to Arjuna, "Where the battle begins," and Arjuna refused. Because Arjuna said, "I see my people, my friends, my relatives." I can’t kill them. Kṛṣṇa said, "You can’t kill them." But they have killed themselves already. So, who then loses that dharma, that bhakti, that confidence, that trust? They kill themselves. Therefore, the religion reminds us to remain in touch with God for the sake of our spirituality, to have an equal vision, samadṛṣṭi. There you feel ātmā jñāna. When you have ātmā jñāna, the first step says that you see in every creature thyself. You see yourself in the dog, but it means not that you are a dog, but that Ātmā, that light of God, in the dog also. And therefore, what you don’t like to do to yourself, you should not do to the dog, because you see, ātmā is yourself. That samadṛṣṭi begins either what we call the first step of ātmā-jñāna, self-realization, or brahma-jñāna. So our aim in life is not only materialism, but to build that spiritual richness, the richness of spirituality. Who were dead, again he gave them life to proceed towards the Brahman. What a beautiful word, this awakens the heart. Then you come into the heart, the Saraswatī is there, and you are connected to the Brahman. To write good words, write a good article, write a good book, write a good letter, write a good poem, write a good song or bhajan, there needs that divine. To write bad things is not bad, but it is your inner self that is now like that. So you are projecting that quality, and you are angry about your quality, but you try to throw this dirt on others. It is in your stomach problem. Your stomach is upset, and you feel like vomiting. It is yours, but you vomit on someone. Similarly, when the negative prāṇa awakes, then you don’t see anything more positive, because you became blind. You don’t see the Brahman, but you see only the māyā, the distraction. So, how beautiful, Gurujī. There is a different writing. Gurū Dev said, Mahāprabhujī said, "I am feeling the disciple to Śrī Devapurījī." So, even... Even the Kṛṣṇa whom we call the Incarnation was bowing down to his Gurudeva. Bhagavān Rām, who was an incarnation, was obeying and bowing and washing the feet of his Gurudeva. Because the guru principle, guru tattva, is the highest. Therefore, it is said: Brahmā, Viṣṇu, Maheśa, Gurudev. Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvaraḥ. Gurur Sākṣāt, not only these three, but he himself is Brahman. Gurur Sākṣāt Parabrahma, he is Parabrahma. Therefore, I adore and bow down to that Gurudev, Guru Tattva. Dhanyagāḍī, dhanyabhagamara. That dhanya means the fortunate one. I am a fortunate one. Dhanyagāḍī, this is one of the best constellations. Gāḍī means the constellation, that minute, that moment. Dhanyagāḍī, dhanyabhagamara charanome śiṣṇamaya. That time came that I was a fortunate one. Śiṣ means the head. I could bow my head at his lotus feet because he brought the herb of immortality. Amṛta Jarī. Satguru Jarī pilai muziko rom-rom gharānāyā. Satguru gave me to drink that herb. My each and every hair, the cells of the body, vibrating. And that is in this Brahmavidyā Kriyā. That many of you had this experience, though you practiced only one day. How will it be when you will practice many, many years? And those who will not practice, I have to be born again. I have to come back, so you take this time. Advantage of this time. It’s a beautiful bhajan. Again, Mahāprabhujī said this too. Gurujī’s bhajan also, Mahāprabhujī said this too: Chaudahā loka. The seven words below and seven above. A Kiśo Brahman, 2,100 sun systems, universes. So the yogīs and the disciples, consciousness can dwell or merge or achieve that far. But let’s see who will come with, and who will fall out. It is not in my decision, and it’s not in your decision. It is in your practice. It is in your trust, in your devotion, and after all of this, the first thing is that it is your concern that human life... Which God gave us will be successful. For that, we should take time. Chaudhā Lok Ikiso Brahmaṇḍ Mujhme Hi Darśaya, he saw me, all this in me. So now you know how big your phenomenon is. Yathā brahmāṇḍe, tathā piṇḍe. What is in the universe, that is within you. So Mahāprabhujī has proved that it is within you. It is within us. But we don’t know. Like a deer, he has kasturi in his navel. It smells so good, and he’s running to find where it is. He can’t eat grass. Because as soon as he puts his mouth down to the grass, the smell comes, gives the contentment, gives divine feelings. There are certain kinds of perfumes, then you smell, oh, it makes you complete for a while. You don’t feel hungry, divine. And if it stinks, it makes you vomit and gives you a headache. So, Kasturi is in the navel of the deer, but he is searching and running like a madman. Similarly, that is within us, but we are running here and there, confused, once here and once there and once nowhere. Why don’t you learn? And listen to the Vākyas, the science of Brahmavidyā. Then you will find that Kasturi is in you, that is within you, my dear. Wait, practice. Don’t run in different desires. As he said, from such a herb, I died, but I came again to life. Died from what? All good qualities disappeared. Again, birthday, birthday, birthday. Now I became immortal, sukha, forever. I am in sukha and happiness. There is no word in English, sukha. I don’t know if in Hungary they have the word "sukha." In German, also, there is no word "sukha," because I speak a little bit of German also. So there are sometimes some words expressed in certain cultures or languages that are not to be explained. Someone told me that in the Slovenian language... When you’re injured and they make a knitted splint, that’s called a Śiva. So someone injured her hand and she said, "Now I have two Śivas." I don’t know, is this in Slovenian language? Yes? No? So that’s good, because Śiva will heal again this disease. You see how far good the language is. And Śiva comes from knitting in English. So somehow it is Sanskrit became, but the essence is there. Gurujī, merā amar jaḍī le āyā. Dharm het avatār dhar Harī. Mṛtaka Jīva Jīvāya. Gurujī Merā Amar Jadī Le Āyā. Devpurījī, Mahāprabhujī, Gurujī brought for us this immortal herb. Why should we not utilize? We should do it. I am a disciple. You are a disciple. I am a servant of Gurudev. You are a servant of the Guru. So we all together should take that divine remedy. But Mahāprabhujī said, "Bhaagye mera bhaagye bina milenei darśana manuṣya loka me bhaaya." Hmm, something very good. Bhayā nahī̃ hai, bhayā, only bha. Without good luck, without being fortunate, or without being lucky, you cannot have a darśana of that Gurudeva. To have a Gurudeva. Therefore, the Sadhvī Śāntījī was singing just now, "Gurudeva darśana, dhana ho. Chetan ānand ghan ho," that Chetan is that Brahmajñāna. Chetan is awakened. A Chetan is unconscious. As long as we will not have this Brahmajñāna, we are unconscious. How many years we are in a coma? Complete coma. Just eat and enjoy. That is a coma. Oh, my brother, "bhāyā" means brother in the human world. Yes, in the human world, bhāyā, you became a human. In human life, this manuṣī loka, human life. Manuṣī loka, in human life, without luck you will not get this. Many are searching everywhere for very precious, expensive truffles, but everyone doesn’t find them. That pig is the luckiest one, but unfortunately, he can’t enjoy them. So somehow you found it, but you can’t enjoy it because there is someone who has chained you. With that negative blackmailing, it pulls you away. He also can’t enjoy it. It will be taken away from his or her hand by some people. They will buy it, but they gave a lot of money, but they can’t enjoy it. There will be someone lucky like you. Will pay, but they will eat, that’s it. In whose bhāgya, in whose kismat is that? That one will eat. Therefore, it is written on each grain: who will eat? The humans, the animals, the birds, the moths, or it’s been spoiled? It’s not easy, you know that good story. I told you once about one saint who said this rice is belonging to one king. Do you remember this story? Yes? Yes, very good. So, bhāgī binā nahī̃ pāye, bhāgī binā mile nahī̃ darśana. Manuṣya lok mẽ bhāya, bandhan se nirbandhan kīna, jīvan mukta banāyā. Bandhan, bandhan is attachment. Bandhan is a tightness; you can’t run. You see that you can, but you can’t. There was once a very nice picture that was advertised or given by Amnesty International, or Amnesty. There was one pigeon in one room, and there were no windows, only one ventilation window for light there. Pigeon came through that inn, and someone liked it. So he put his leg, tied his leg with a big iron ball, which may be 10 kilos or 20 kilos. Now, a pigeon can fly but has no strength to lift that heaviness. Similarly, we see, but we are tied with so many things which don’t let us come somewhere, satsaṅg, somewhere such a seminar, because they are tied by certain things. You know, you see that light, you see the window, but you can’t fly. We see, we understand theoretically Brahman, but we are tied to this Naraka. Bandhanci, so from this tie, bandhan, sin, nirbandhan, he made us free. From this tie, he liberates us. Jīvan mukta banāyā, jīvan mukta. Though we are living, we achieve that brahmajñāna; we are in mukta. Name is mukta, name is mukta maṇi, name is mukta nāma, name is mukti, but by those qualities you are still not the mukta. Someone tries to come and open, but here is now no more pigeon, but is a tiger. Can you dare to go and say, "Tiger"? I will help you. He was a tiger from Manipur. Then the tiger said, "I will free you." That’s it. So jīvan mukta banāyā. It is Gurudev. That knowledge, those words of our Gurudev, are that. The herb of immortality, Satguru Śyām Śrī Devpurījī, my Lord Śyām. My Lord Śyām means sir, Śyām means husband, or Śyām means the universal one. Therefore, it is said in one bhajan, "Beautiful one." Beautiful bhajan. Oh my Lord, Satguru, my adoration to Thee. My Lord, Śrī Devpurījī, he is always there in the form of Dayā. No bandhan. Always generous, divine. Satguru, Sadā Rahat Nirādaya Śrī Svāmī Dīp Sāraṇ Satguru kī Mahāprabhujī said, "I am at the shelter of Sadguru’s holy feet." Dina dina nūra savāyā. Wow, beautiful. Dina dina nūra savāyā. Nūra means your spiritual radiance. Day by day, shining more and more. Because Antaḥkaraṇa is nicely polished, so when you go from satsaṅg anywhere in the ground world, in every our ashrams and yoga center, there is a satsaṅg. Lucky are they who can go. It is said that kyā tākat hai jīv kī? This jīvātmā has no strength. Rām nām le, that one can repeat name of God or go to satsaṅg. Karma leaves its stamp on the face. Move here, then it turns your face to another direction. From the satsaṅg direction to some other direction. It means you don’t know the value of the satsaṅg. That is the immortal herb, whether you understand it or not. More I cannot tell you. Satguru Sāhib Śrī Dev Purīṣa Rahat Sadan Nirdāya Śrī Svāmī Dīp Sāran Satguru Kī Din Din Nūra Śāvaya Satguru Amarjālī Le Āyā Mere Satguru Amarjānī Śrīdīp Nayan Bhagavān Niveśvara Mahādeva Mādhava Kṛṣṇa Bhagavān.